Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Leviticus 21 Introduction
The priests shall not mourn for the dead, except for near relatives, such as mother, father, son, daughter, and sister if a virgin, Leviticus 21:1-4. They shall not shave their heads nor beards, nor make any cuttings in the flesh, because they are holy unto God, Leviticus 21:5, Leviticus 21:6. A priest shall not marry a woman who is a whore, profane, or divorced from her husband, Leviticus 21:7, Leviticus 21:8. Of the priest's daughter who profanes herself, Leviticus 21:9. The high priest shall not uncover his head, or rend his clothes, Leviticus 21:10; nor go in unto a dead body, Leviticus 21:11; nor go out of the sanctuary, Leviticus 21:12. Of his marriage and off-spring, Leviticus 21:13-15. No person shall be made a priest that has any blemish nor shall any person with any of the blemishes mentioned here be permitted to officiate in the worship of God, Leviticus 21:16-24.
INTRODUCTION TO Leviticus 21
This chapter respects the priests, the sons of Aaron, and forbids their mourning for the dead, unless in some cases, Leviticus 21:1; or their marriage with an whore or a divorced woman, Leviticus 21:7; and the daughters of any of them to commit fornication, which is made punishable with death, Leviticus 21:9; and it contains particular laws for the high priest to observe, who was not to mourn for any, even for his parents, Leviticus 21:10; nor to go out of the sanctuary, Leviticus 21:12; nor to marry any woman but a virgin, Leviticus 21:13; and it also directs, that none of the priests having any blemish in them should be employed in divine service, though they might eat of the holy things, Leviticus 21:16.
Chs. Leviticus 21:1 to Leviticus 22:33. Regulations concerning Priests and Offerings
The general legislation, addressed to the people as a whole in the preceding part of H, is now followed by directions as to the standard of holiness to be maintained by the priests, and the nature of sacrificial offerings. While the peculiar tone of the Holiness section is maintained throughout, the amount of stress laid upon the hortatory element is not so great as in the earlier chs. of the section. Moreover, the revision of these two chs. by Rp is evident. While the unusual expressions, ‘the seed of Aaron’1[68] (Leviticus 21:21, cp. 17), and ‘he that is the high priest among his brethren’ (Leviticus 21:10), may well belong to the legislation embodied originally by Rp, the stereotyped phraseology of P occurs in superscriptions and subscriptions, such as ‘the sons of Aaron’ (Leviticus 21:1, cp. 24, Leviticus 22:2; Leviticus 22:18). Again, in the superscription to Leviticus 21:1-15, Moses is bidden to address the priests, while in the remainder of that passage (except Leviticus 21:8, where see note) they are spoken of in the 3rd person. On the other hand, the peculiar expression ‘bread of [their] God’ (Leviticus 21:6; Leviticus 21:8; Leviticus 21:17; Leviticus 21:21-22, Leviticus 22:25), and the refrain, ‘I am the Lord which sanctify (hallow)’ (Leviticus 21:8; Leviticus 21:15; Leviticus 21:23, Leviticus 22:9; Leviticus 22:16; Leviticus 22:32) indicate H, as does the conclusion (Leviticus 22:31-33; cp. Leviticus 18:26-30, Leviticus 19:37, Leviticus 20:22-26). Other expressions which are thought to indicate the influence of the Priestly Code, as being favourites with P (though they are by no means wholly confined to that source), are ‘throughout (their) generations’ (Leviticus 21:17, Leviticus 22:3), ‘veil’ (pârôkheth, Leviticus 21:23), ‘stranger’ (zâr, Leviticus 22:10; Leviticus 22:12), ‘purchase’ (ḳinyân, Leviticus 22:11), ‘to accomplish’ (l‘Pallç, Leviticus 22:21), ‘a foreigner’ (ben nçchâr, Leviticus 22:25).
[68] But probably this expression was originally ‘seed of the priests’ (so Wellh. and Dr.), itself an unusual phrase, but one which would not involve the view that Rh considered the priests to be limited to the family of Aaron, as did P.
The two chs. may be sub-divided under the following five heads:
(1) Restrictions of a ceremonial and domestic character, binding upon (a) Leviticus 21:1-9, priests in general; (b) Leviticus 21:10-15, the high priest;
(2) Leviticus 21:16-24, bodily disqualifications for those exercising the priestly office;
-3Leviticus 22:1-16, membership of a priest’s family and ceremonial purity as indispensable for those who share in sacrificial food;
(4) Leviticus 22:17-24, blemishes that are to be avoided in animals offered in sacrifice;
(5) Leviticus 22:26-30, three directions of a special character with regard to sacrifices. To this is added (Leviticus 22:31-33) a concluding exhortation.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Le 21:1-24.
Le 21:1-24.
OF THE PRIESTS' MOURNING.
1. There shall none be defiled for the dead among his people--The obvious design of the regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement
(Nu 19:14),
all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom affection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the nearest degrees of kindred.
There shall none be defiled for the dead - No priest shall assist in laying out a dead body, or preparing it for interment. Any contact with the dead was supposed to be of a defiling nature, probably because putrefaction had then taken place; and animal putrefaction was ever held in detestation by all men.
And the Lord said unto Moses,.... According to some Jewish writers this was said on the day the tabernacle was set up; no doubt it was delivered at the same time the above laws were given; and as care was taken for the purity and holiness of the Israelites in general, it was necessary that the priests that were concerned in a more especial manner in the service and worship of God should be holy also, and have some instructions given them to take care and keep themselves from all defilements; and particularly the Jewish writers observe, that this paragraph or section concerning the priests follows upon, and is in connection with the law concerning such as have familiar spirits, and wizards, to teach men, that in matters of doubt and difficulty they should not have recourse to such persons, but to the priests of the Lord:
speak unto the priests, the sons of Aaron; the priests, whether elder or younger, whether fit for service, and whether having blemishes, or not; for there are some things which concern them, and these are sons, male children of Aaron, as the Targum of Jonathan, and not daughters, as Jarchi and others observe; for they were not obliged to regard the laws and rules here given:
and say unto them, there shall none be defiled for the dead among his people; by entering into a tent or house where a dead body lay, by touching it, or by hearing it, or attending it to the grave, or by any expressions of mourning for it, see Numbers 19:11; that is, for any person in common that were of his people, that were not nearly related to him, as in the cases after excepted; so it was a custom with the Romans, as we are told (n), that such as were polluted by funerals might not sacrifice, which shows that priests were not allowed to attend funerals, which perhaps might be taken from hence; and so Porphyry says (o), that sacred persons and inspectors of holy things should abstain from funerals or graves, and from every filthy and mournful sight.
(n) Servius in Virgil. Aeneid. l. xi. ver. 3.((o) De Abstinentia, l. 2. c. 50.
Priests must not defile themselves, in mourning over the dead: cases excepted, Leviticus 21:1-6. Nor marry with a whore, profane, or divorced woman, Leviticus 21:7,8. His daughter, if a whore, to be burnt with fire, Leviticus 21:9. The high priest must in no case defile himself with the dead, Leviticus 21:10-12: must marry a virgin of his people, Leviticus 21:13-15. Persons having bodily defects allowed to eat of the holy things, but not to serve in the tabernacle, or offer to God, Leviticus 21:16-24.
To wit, by touching of the dead body, or abiding in the same house with it, or assisting at his funerals, or eating of the funeral feast. The reason of this law is evident, because by such pollution they were excluded from converse with men, to whom by their function they were to be serviceable upon all occasions, and from the handling of holy things, Numbers 6:6 19:11,14,16 Deu 26:14 Hosea 9:4. And God would hereby teach them, and in them all successive ministers of holy things, that they ought so entirely to give themselves to the service of God, that they ought to renounce all expressions of natural affections, and all worldly employments, so far as they are impediments to the discharge of their holy services. See Leviticus 10:3,7 Deu 33:9 Matthew 8:22. Hereby also God would beget in the people a greater reverence to the priestly function, and oblige the priests to a greater degree of strictness and purity than other men.
This chapter might borrow its title from Mal 2:1, "And now, O you priests, this commandment is for you." It is a law obliging priests with the utmost care and jealousy to preserve the dignity of their priesthood. I. The inferior priests are here charged both concerning their mourning and concerning their marriages and their children, Le 21:1-9. II. The high priest is restrained more than any of them, Le 21:10-15. III. Neither the one nor the other must have any blemish, Le 21:16-24, etc.